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The treatment wliicli onr first Parents found at the hands of their Maker, after their first disobedience in Eden, is a token to us that the punishment of sin is unavoidable. It is a most sure token, because the act of disobedience was, in itself, so small, and the punishment with which it was visited, so vast. Death temporal to Adam and Eve and all their descendents to the end of Time ; death eternal in near possibility to them all and in awful reality to so many, is a huge result to be attributed to one act of disobedience, especially in a matter that does not prepare the mind for so grievous an issue of the transgression.
This very disproportion, then, between the effect and its apparent cause, is a sure token that the cause is much more potent than it seems to be. We convince ourselves of this, when we consider the part that Satan took in the Temptation of our First Parents, and inquire
whence he came and what is the significancy of his appearing on the scene. This thought carries us back to a period of which we have
48 SINFUL ACTS VAKIOUS I
no record, but from wliich came down the struggle tliat had been going on — how long we do not know — of Sin and its abettors against Almighty God. That struggle, when Eve listened to the Tempter, reached the limits of recorded Time, and broke out amid the fair scenes of Paradise like the sudden and terrible plague-sjDOt on a previously healthy body. Would such a fearful spot, showing itself suddenly in the person of some one man, have only the importance and meaning indicated by its eiFect upon that solitary individual? Why would other men instantly avoid him ? Why would he be left in solitude, or visited only by the one or two whom mercy or duty bade take their lives in their hands, and tend
upon him ? Would it be because that one man alone had fallen ill, and was an isolated sufferer? 'No, truly, for it would hardly be the individual at all of whom men would think, but the token in him of the presence of the deadly pestilence. AYhence or how did it come? how wide is the range it is likely to take ? how long is it to last ? how great is its power ? how many are to be its victims ? These questions would show the real meaning of the small dark spot upon that one man's brow, and account for the fright and sorrow of its a])pearing. In like manner, that eating once,
PRINCIPLE OF EVIL ONE. 49
only once, of the forbidden fruit, that solitary act of disobedience, that act which, were it shut up in the bosom of the first pair and disconnected with all aronnd it, might almost be termed trivial, was in truth the first plaguespot in this visible creation — the mark that the
breath of the far-reaching Pestilence had mingled with the atmosphere of this new world, and that its ravages elsewhere and among other beings, were thenceforth and inevitably to. have a counterpart on this earth, among the race of men. Adam and Eve were dealt with, not as a solitary pair, fresh and isolated in their strange symptoms of disorder, but in their connection with the already existing principle of evil, as showing the progress it was making, and as being the infected instruments of its yet wider spread.
It may be doubted whether the lesson is sufficiently pressed upon the attention of men, which is conveyed in this apparent disproportion between the first transgression and its punishment. For the most part their thoughts are fixed upon the act, rather than on the principle, of sin. They measure the evil by the magnitude of the act, and not by the malignity of the principle.
To murder, to steal, to bear false witness, are
sinful actions. To spread the idle tales that
50 SINFUL ACTS YARIOrS I
float tlirongli society about otlier j^eople's character, to misspend one's time, to indulge one's appetite excessively, are also sinful actions. Whatever it may be within onr bosoms, the impulse, passion, thought, or inclination that causes us to commit any one of these acts, is the principle of sin.
The actions are various, but the principle is ever one and the same. It goes by diiferent names ; in respect to murder, it may be hatred or anger ; in respect to theft, it may be covetousness ; in respect to false witness, it may be malice ; a pettier kind of malice quickens the
gossip's tongue ; wilfulness prompts the abuse of opportunities, and greed or animal desire are answerable for sensual excess. But tliese are only various names of the one pestilential spirit which Satan first brought to earth, and with which he succeeded in infecting human nature. Diverse as are the forms in which it shows itself, they are all alike traceable to this one source, designated by the one word. Sin.
IS'ow, in judging of Sin and its manifestations, we are apt to err from the same propensity to "walk by sight" that leads us to misjudge the character of pure and heavenly objects. We take the surface as a fair indication of what lies beneath it. The very diversity of the forms in which Sin shows itself
PKINCIPLE OF EVIL ONE. 51
helps US to a false estimate of its character. How vast the difference between the murderer
and the busybody ! Why ? wdiat makes one man slay his neighbor, and another meddle mischievously in liis affairs ? To get an answer, w^e must turn our backs as well upon the uproar and horror that follow the act of violence, as upon the small annoyances and petty wrangling that mark the talebearer's track, and along one or another of the rapidly converging paths find our way in the heart and secret spirit of the man. There we look into the one dark, deep spring of all man's evil actions, which communicates through yet more interior and untraceable channels, with the infernal heats that cause its ever-restless overflow. The only One who could ever tell us all the truth about it, has said that here the least as well as the greatest of man's evil deeds had their common source. He gave a list of what proceeded out of the heart; it began with murders, and ended w4th foolish talking. The difl'erence, then, between our sinful actions is only that which is seen in tw^o streams that flow from the same fountain, the one of which meets sharp descents and precipices in its course, and, acquir7
ing vehemence as it goes, sweeps every thing before it; the other finds a more level way, stagnates in unwholesome pools, trickles into
52 SINFUL ACTS YAEIOrS I
"unsuspected places, and loads the air with its slow, heavy, silent poison.
This is the only difference, it will be observed, that exists in such actions considered in reference to their principle. Tliej exhibit the principle in a different manner, just as there is a difference in the way in which a feather floatino^ on the breeze, and o;reat limbs of trees borne violently along, testify to the motion of the air. That one principle accounts for the tokens both of the gentle breeze and of the furious gale, and the tokens of these respectively stand for one and the same principle. In like manner, the difference in evil actions, great as it appears to be, in fact tells
us but this one thing — that the evil principle which is spread throughout the world, and which, while it seeks to exert its force everywhere to the utmost, does not omit the least opportunity, is ever showing itself in appropriate deeds : great and heinous deeds, if possible ; of a milder sort, if that be all for which the occasion serves.
I repeat it, therefore, that our sinful actions, considered in reference to their principle, signify but one and the same fearful thing — that one, entire, indivisible, intolerable evil, Sin. There is not one disorder, weak in itself and mild in its forms, to which slight neglects of
PRINCIPLE OF EVIL ONE. 53
duty, and small iintrutlis, and the scarce evercounted "throng of lesser faults are to be referred ; and another great disorder, distinct from this and fatal in its power, which makes men
open violators of divine and human law. There is but one disturbing influence ; one subtle poison that in all frames and under every form, does as much mischief as it can, and means to work out, if possible, in every case, through a longer or a shorter process, its sole proper result of — death.
Id all this it has not been said that our sinful actions are alike, in their effects upon society, Qr in their consequences to ourselves. These are altogether other points than those to which the foregoing remarks are directed. It is almost needless to say that, in these respects, what w^e do amiss may vary greatly in importance. Regarded in this light, the murderer's deed is widely separated from a slight act of dishonesty, or from merely private sins of wilfulness. The interests of other men are differently affected in such cases, and in the former, the public hue and cry, the general agitation, the formal proceedings of justice, mark out the magnitude of the evil deed. As it concerns the offender himself, he has given a fearful
sign of the activity of. the evil principle, and of the extent of its power in his own bosom. 5*
54: SINPUL ACTS VARIOUS I
Rightly therefore is his crime judged to be enormous, Avhether as regards the public or himself. But when the sinner hears and obeys the call to repentance, and begins deliberately to search out his own heart and probe the depths of its evil, there is something to be done besides counting up the number of separate offences, and ranging them in classes according to their apparent grievousness. In doing this he rates them, perhaps, as they stand in the commonly received scale of actions, and it may be that in the main he approaches to a just discrimination. But there is a consideration that includes them all to be duly entertained, if his repentance is to be genuine and his renunciation of sin thorough. What makes
all or any one of these actions grievous? AVhat finally determines their character as intrinsically bad '? Such a question passes through the effect of wrong-doing upon society at large, and goes deeper than any outward result of it. It does not touch upon the degree in which the sinnei* has exhibited himself to be under the dominion of sin. It relates solely to the nature of sin itself. What is it? What is he to think of it? How is he to estimate it? There is much to be settled in regard to this point. The effect of his actions upon the community in which he lives may be very mis-
PRINCIPLE OF EVIL ONE. 55
cliievous indeed, and he may be justly held responsible for producing the mischief, since he could have foreseen and avoided it. Yet the ill results may perhaps be attributed to the peculiar and exaggerated notions of other men, so that when it comes to self-examination, to
his accusing or excusing himself in his own conscience, he may hold himself to blame indeed for wounding their prejudices, and still not deem his act to be so very bad. Again ; as a matter of purely personal concern, when he considers his conduct fairly, it may reveal to him the excessive activity of a certain principle, which excess is to be deplored and, if possible, repressed. But his sensibility in the matter will depend very much on what the principle is : whether in itself an utter and intolerable evil, or chiefly lamentable in its excesses. ]^ow the man who would be really penitent for his sins must determine for himself this matter. He must have no doubt as to what sin is, in itself, quite apart from its manifestations. He must be in no confusion of ideas respecting sin as in its own nature a deadly evil, and the results of sin as working harm on earth, or as likely to reach in his own character some appalling shape. K he understands himself and the subject with which he has to deal, he will allow himself no peace
56 SINFUL ACTS VAEIOUS :
wliile any movement of the hateful enemy of God can be detected. He will rise in vigor, and be more thoroughly determined, and feel more deeply the significance of the struggle, as he reduces it to the minor details of repressing a power which has been driven from its main position. Even should he seem to have put Satan effectually under him, yet, if but the faintest pulsation of life be perceptible as . with firm foot he presses down his foe, a thrill of mingled apprehension and resolve darts through him, reminding him that the monster though fallen is all alive, and that any sign of life in such a Being is terrible.
In thouo^hts like these we reach the reason why, in considering ourselves as sinners, it is of so much moment to discern the real malignity of that principle of sin which, by small as truly as by great tokens, is shown to be working
in us. The existence and activity of that malignant principle, is the great evil with which Almighty God is dealing. Our subjection to it puts us, so far as we are subject, among the promoters of that evil. The first requisite to our escape from its power, is to learn from that Divine Redeemer, through whom alone we can escape, by the revelations of His Word and the inspirations of His grace, how utterly to be abhorred is the spirit which prompts to
PRINCIPLE OF EVIL ONE. 57
any sin however small, and whicli, in all its forms, is but the one sole spirit of evil.
When we reflect npon our condition in the sight of God, this is the first point that demands distinct and adequate consideration. It is the end towards which all penitence tends. Such measures of repentance should be taken, as will instruct us in the immeasurable greatness
of the evil to which we have hitherto consented.
There is much to be done, then, before we rightly understand the plague of our own hearts. What have we done hitherto? We have counted our sins, it may be, one by one. At least, we have run rapidly over the collected multitude of them, gaining a sad impression of their number and variety, and then have singled out one and another, as far as memory served to bring back the deeds of the past, in groups or separately. " How wrong this was ! How exceeding sinful was that act ! How could I have been guilty of such follies ! How palpable my error now appears ! How vainly should I attempt to screen my fault ! But I hope I may be pardoned. O God, forgive me ! I resolve by Thy Grace never to commit such ,eins again. I will watch over my besetting sins. I will strive against all sin whatever; only let the past be blotted out, and hence-
58 SINFUL ACTS VAKIOUS I
foi'tli save me from such evil memories, such guilty consciousness !" This, in brief sketch, has been the repentance it may be of some one who reads this page : a sincere repentance, we may hope, and efficacious to bring and keep him witliin reach of the sacred and purifying Fountain of the Blood of Jesijs Christ. I would not question its genuineness, or take any other view of it than such as may suggest the means of increasing its fervor, of rendering it more tliorough, and of causing it to result in a yet more eifectual cleansing of the soul from sin. On a careful review of it, it may ap2:>ear that it was mainly occupied w^ith confessions of and sorrow for particular acts of sin, selected because of their conspicuous enormity, or for some other special reason. These palpable transgressions of the law of duty have afforded the matter for penitential sorrow. The present impression on the penitent's mind is of the wrong of having done such things, or of hav17
ing left other things undone, and of his purpose to be heedful in these respects hereafter. He is sensible of having gauged his repentance by the standard which men ordinarily apply to actions, in judging of their moral value, and thus his consciousness of wrong and the emotion consequent thereon, were proportioned to the offensiveness of the acts as affecting other
PEINCIPLE OF EVIL ONE. 69
men, or his own standing in society. Did he ever openly break one or more of the Ten Commandments ? With what horror does he now regard that deed ! Did he ever utterly throw off the restraints of Eeligion ? It was most miserable folly. Has he been, not reckless but only neglectful of his religious obligations ? Under what unhappy delusion was he laboring ! Has he been somewhat too careless of appearances, or too free in speech, or unrestrained in temper, or in fault in some such
way ? It was bad, indeed — at least, it ought to have been better, but he will try for the future to correct that fault. And so the list dwindles down, and the sense of sin subsides with it, till both together taper off into those fine points of e very-day demeanor in common matters, concerning which so few men stop to think whether there be, indeed, a right and a wrong. If this outline fits at all the course through which the mind of such a penitent as I have supposed has gone, he will surely see the need of reviewing it and of making up its deficiencies. They will be detected by the help of one simple clue : this truth, that, of our repentance. Sin is the object, and that acts of sin are significant only as showing sin's presence and power. If the greater acts are to be noted, as showing sin's greater power, it is
60 SINFUL ACTS VAKIOUS I
well : but if there is to be a counterpart to
this, and lesser acts are to be made less of, as though in them sin parted with some portion of its hatefulness, then, truly, our very repentance needs to be repented of. It can have substance only in a thorough effort to ascertain the evil in our hearts in all possible indications of it, and when the evil i& so found, though it be but in some vain imagination or unworthy desire, to see therein not a small thing, but Sin, the vast, fearful, hateful principle that rears its front in Heaven and defies Almighty God, while it lurks in the corners of our poor souls, and distresses us with apprehensions of sharing its inevitable fate. So to see it, and to comprehend it, and to feel its intrinsic malignity, and to produce a hatred of it, and a perpetual uneasiness under its inflictions, is the work of a true repentance.
A busy man is he in his religion whose one idea is that he has a great many separate sins to repent of and forsake, a great many duties to perform, a great many virtues and graces to acquire. He is a man of energy and action.
Time is short, and he will make the best use of it he can. He, therefore, fastens his eye on a few conspicuous things that seem the most important amid the number of objects before him. He gets an intense horror of the partic-
PRINCIPLE OF EVIL ONE. 61
ular kind of .offences to which he has been most subject, and is severely just in his selfcondemnation. He carries off the round of his prominent and obvious duties with a swing that makes an impression — on his work, on himself, on the world. He becomes eminent for certain qualities that are of great practical value. On all these points he is reliable. He is thoroughly in earnest. What he is, he is by the grace of God. But how it mars a character which in many points is so worthy of respect, that those little faults — as they are mildly termed — hang round it ! how out of keeping — and more than that, for it sometimes gives a
sudden shock to the beholder — that irreverence, or that inexactness as to truth in minor things, that irritability, that self-indulgence, or some similar trait which, though he be so active a Christian, seems a settled feature of his character ! Why is it ? He has not found time to amend these faults ! He has been looking at other faults which he supposed to be greater. He has been wholly occupied with \h.Q forms which Evil takes ; their relative magnitude he has carefully estimated, and in adapting himself to meet the most formidable, he has spent all his time and strength. He has never set before his eyes the simple, naked malignity of sin itself, and is by no means sensitive to its 6
62 SINFUL ACTS VAKIOTJS I
approach unless it challenges attention in bold displays. He has yet to learn deep lessons of the exceeding sinfulness of sin : the intolerable22
ness of the evil principle which is whole and entire in its least, as well as greatest exhibition. Of this, which he has not yet learned, another man is fully conscious. He sees that which he must abhor, resist, and be intolerant of, in the invisible and subtle principle that is within and around him. How collected in spirit, how calm in manner, how quiet in his modes of procedure is such a one ! Must he rush instantly to that quarter of the field? Must he, on shortest notice, bring up all the forces .of his soul to tJds particular point ? Must he, in a given time, accomplish just so much ? Why should he be so excited, feverish, and breathless ? There may be occasions for the display of such a spirit in a special season of the Church, or great emergency of life, wdien it w^ill be evident enough that he can mount up to bloodheat, but it is not and cannot be his every-day condition. He expects and wishes every day to encounter Sin itself as a principle, subtle and insinuating as the air he breathes, and so he walks forth for the most part quietly upon his ordinary path, sure of soon meeting his
enemy. It may be in a thought, or in some habit of his daily life, or in some trials of faith,
PEINCIPLE OF EYIL OKE. 63
or in grievous assaults upon his integrity. But the greatest of these does not surprise nor the least escape him, for he measures the occasion, whatever it may be, not by its outward show but by the deadliness and hatefulness of that 'which it indicates. He therefore thinks that as much is done, when he subdues his soul to patience under a common temptation to anger, as when he gains what other men deem a signal triumph in some special scene of trial.
What manner of persons ought we to be if all that has been said of this present Life and our relations to the eternal world, and of the malignity of sin, be only sober truth and most unquestionable reality ? How should one who truly discerns these things behave himself amid
the hourly circumstances of this world ? What should be the character of his whole course on earth ?
Three ideas which he has constantly in mind, three principles in accordance with which he governs his conduct, show us wdiere to place and what to make of him.
1. His life here is but a span, and he will treat it so : he will not take from it his measures of delight or duty.
2. Above, before, around him is Eternity, and he expects, at any moment, to walk forth in its light and its unlimited vastness, when
64 SINFUL ACTS VARIOTJS :
Time dissolves about him, as some slight, fragile structure that had shut him in might fall in pieces, and leave him to stej^ unharmed out
of its ruins.
3. As he is now situated, evil is actively working everywhere, but not like those pentup fires of the earth, which, when they rush forth from the volcano's mouth with concentrated fury, withdraw their force from other regions, and afford relief to trembling nature. The evil which he sees is as keenly active in its subtlest forms as in its grossest outbreaks, and in both at the same moment — so that he never allows himself to forget the presence of sin in the world aud in his own bosom ; he never does the slightest thing, so far as he can have the needful vigilance, that will seem to favor sin as it works in the world around him, or to tolerate it in himself.
With these three things firmly fixed in mind and thoroughly apprehended, can there be much difiiculty in ascertaining where the Christian will be found, under any of the ordinary conditions of this life? Granting that such ideas be really entertained, ought such a
person to find himself in doubt as to where the path of duty and of safety runs ? That any one of us ever doubts, is a token that we have not received these truths as the infallible veri-
PKmCIPL^E OF EVIL ONE. 65
ties tliey really are. We have not received them as our Saviour has disclosed them to us, into honest hearts, that mean to deal fairly by them, allow them their full force, and follow them whithersoever they may lead us. Does a question rise concerning the spirit with which W'C shall address ourselves to the various and ordinary duties of our several stations ? Short toil of a brief day ! the light of Heaven is soon to fall upon it ; and oh ! w^hat speechless- confusion, to be caught slothful in the very least task that could possibly be intrusted to us ! Is it a question of the received law^s and principles of w^orldly policy, and of the degree in which we shall engage with other men in the
pursuit of common objects? We must approve ourselves, not as the creatures of a day, in the judgment of our fellow-mortals, but as preparing to pass, at an instant's warning, with our principles, aims, and habits of thought and conduct, into a world where all is pure, high, and sublime ; where God and eternity shall be the standard of proof. Is the amount of temporal possessions of whatever sort, wealth, fame, power, or any other good or gain of earth, brought into question? One point is sure : the amount shall be fairly proportioned to the scene of its possession : the desire for it shall be strictly gauged, by the narrowness of
66 smruL acts various:
tlie limits wherein it is to be possessed. Is the question one that merely concerns pleasure and amusements — what they shall be? how far we shall indulge in them ? Let the power contained in the ideas of Time, and Eternity,
and Sin, overshadow it, and how will it cease to be a question ! In their presence there can be no labored discussion of such points, and we shall feel that, as to pleasures on the earth, if we go not after them, we shall receive them in such shapes as Providence sends them to our doors, clearly designating them, by their unobtrusiveness and innocent connections, to be fit inmates of a household where their only place is a subordinate one. Even of these He may send but a few! Even of the few, He may let some approach to try whether onr door can ever be shut against them, or whether it flies not open instantly and widely to the charming form and modest mien of innocent Pleasure, as it never does to Duty with her grave attire and thoughtful countenance. Be, then, the question what it may, that is referred to such ideas and principles of action as are found in the subjects which I have been discussing, it is hardly conceivable that we should wait long for an answer, or receive it in a doubtful or unavailable shape. It cannot be. Let the mind be subject to the truth that man
PRINCIPLE OF EVIL ONE. 67
is a being for eternity and not for time ; that life is short, and eternity long, and this world a scene of brief but deep disorder ; and that, when the Eye sees, the Ear hears, the Tongue tastes, the Hand touches, 'and the Heart desires, that subtlest of elements, the sin which pervades the world can, and perhaps does, make the act its own, and surely is on the watch to do so — let this thought till the mind, this truth be dominant over the will, and the man so furnished and fortified will never lack a theoi'etical or practical solution of any such difficulty as I have named, that may be referred to his decision.
K the spirit of religion were really quickened into new life among us, it would put such ideas with power into our souls. It would give to them, and other ideas like them, the control
of our being. They would teach us to be self-restrained, and to contract our desires so far as tliis earth draws them forth, and to simplify our worldly plans, if not to throw all such plans aside. We should learn to substitute here, and at once, expectations and wishes that reach forward to the next world, in place of those that have their only substance in some inviting form of pleasure or advantage as this earth can dress it out. There would, assuredly, be things to part with, or to endure, some
68 SINFUL ACTS YAHIOUS I
coit^'se of duty to be patiently fulfilled with small prospect of immediate encouragement or reward, some trial to be meekly borne, some annoyances to be taken with a calm exterior and a placid sjDirit, some avenue of life opening into increasing obstacles and fading hopes, yet to be resolutely entered, some form of the conflict of sin in one's own bosom — something,
in fine, wdiich a man would never dream of facing were he not convinced of these truths about life's brevity and deficiencies, and sin's malignity; and with which he cannot wisely and religiously deal till he has learned the lesson Lent was meant to teach, of voluntary selfdenial — that lesson which shows its peaceful result, when a man can say over things that would once have raised his very soul in tumult — "Well, let them go! Sin has spoiled them ; they are of the earth, earthy ; whatever they be, I care not now to weigh, them. My life is yet to come. Heaven and Eternity will make amends for all !"
When we gain this spirit we shall understand our Saviour's words : " He that loseth his life, shall save it." We shall then be made conformable, in our own life and charactei-, to that blessed Saviour's Cross and Passion. We and that Cross, " which is the measure of the world," shall be then of one piece ; concordant parts
PRINCIPLE OF EVIL ONE. 69
of one system, which shows itself on earth in forms of trial, and which shall appear in Heaven in the substance and brightness of eternal joy.
O sinful man ! not yet fully resolved to treat your own case vigorously by the modes of penitence prescribed in the Gospel, what is there possible for you to do but this, except miserably to die ! It is not a freak of the imagination that your mortal life is brief, disturbed, and untrustworthy. It is no fanciful idea that Sin, full of deadly power, pervades the world, and lodges in your own breast. If you are to escape at all, these inexorable facts determine the manner and direction of your escape. You cannot change the proportions of this life and the next. You cannot alter the relations of your own soul to other created beings, and to the Creator. More than all — you cannot make the world a safer place than it is, and give
yourself a freer range amid its goods and pleasures. Dispute not how innocent in itself this pleasure is ! how harmless or how healthful that scene of happiness ! You are the diseased being; the taint of death is borne for you upon the outer air. Be the atmosphere ever so healthful and bracing to the well man, there are those whose vitiated systems would catch the seeds of death in the softest breath
70 SINFUL ACTS YAKIOUS I
of Slimmer. And we are all sin-tainted, nor need we ascertain precisely liow far tlie infection has spread tlirougli the whole creation — enough, there is not a spot on earth that is wholly free. Submit to restraint, then ; make discipline your life-long portion here, that you may be strong and free for the range of an eternal existence.
And, O Christian ! weak in faith, believing
that what your Saviour has purchased by His agony and death is ample to recomj)ense you for present losses, yet seeing the loss so clearly and feeliug it so deeply, as constantly to be wishing and striving to render it as little as possible — take courage ; be magnanimous ; have a large heart for present sacrifices. Years of feasting are before you. The banquets of heavenly delights are to succeed each other forever; why not cheerfully give up this one repast of earth ? How little is it, in itself, to lose ! How infinitely little, in compai'ison with what follows it !
Thus we sum up all these thoughts in this their practical result. The world is too brief, and worth too little, our true lives too long and precious, and sin an evil too threatening and vast, to admit of any temporizing. Better, surely, to lose literally every tiling here than run any risk about the hereafter. And the token of this is ever full in view, in our Lord Jesus Christ, "who, for the joy set before Him, endured the Cross, despising the shame,
and is set down at the right hand of the Throne of God."
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